I-Ching

  
《易經》第三十九卦       蹇      水山蹇         坎上艮下

[下一卦]

　　蹇：利西南，不利東北﹔利見大人，貞吉。

彖曰：蹇，難也，險在前也。 見險而能止，知矣哉！蹇利西南， 往得中
      也﹔不利東北，其道窮也。 利見大人，往有功也。 當位貞吉，以
      正邦也。 蹇之時用大矣哉！

象曰：山上有水，蹇﹔君子以反身修德。
      
　　初六：往蹇，來譽。
　　象曰：往蹇來譽，宜待也。

　　六二：王臣蹇蹇，匪躬之故。
　　象曰：王臣蹇蹇，終無尤也。

　　九三：往蹇來反。
　　象曰：往蹇來反，內喜之也。

　　六四：往蹇來連。
　　象曰：往蹇來連，當位實也。

　　九五：大蹇朋來。
　　象曰：大蹇朋來，以中節也。

　　上六：往蹇來碩，吉﹔利見大人。
　　象曰：往蹇來碩，志在內也。 利見大人，以從貴也。

                     蹇卦終

39. Chien - Obstruction

The Sequence
Through opposition difficulties necessarily arises. Hence there follows the hexagram of Obstruction.
Obstruction means difficulty.

The Judgement
Obstruction. The southwest furthers. The northeast does not furthers.
It furthers one to see the great man. Perseverance brings good fortune.

The Image
Water on the mountain: The image of Obstruction.
The superior man turns his attention to himself and molds his character.
[This is equivalent to self cultivation of Daxue and Zhongyong.]

The Lines
Six at the beginning:
a) Going leads to destructions, Coming meets with praise.
b) "Going leads to destruction, coming meets with praise," because it is right to wait.

Six in the second place:
a) The king's servant is beset by obstruction upon obstruction, but it is not his own fault.
b) "The king's servant is beset by obstruction upon obstruction." But in the end there is no blame in this.

Nine in the third place:
a) Going leasds to obstructions; hence he comes back.
b) "Going leads to obstructions; hence he comes back." Those within rejoice over it.

Six in the fourth place:
a) Going leads to obstructions, coming leads to union.
b) "Going leads to obstructions, coming leads to union." In the appropriate place one finds support.

O Nine in the fifth place:
a) In the midst of the greatest obstructions, friends come.
b) "In the midst of the greatest obstructions, friends come." For they are ruled by the central position.

Six at the top:
a) Going leads to obstructions, coming leads to great good fortune.
It furthers one to see the great man.
b) "Going leads to obstructions, coming leads to great good fortune," for the will is directed to inner things.
"It furthers one to see the great man." For thus does one follow a man of rank.


《易經》第四十卦         解      雷水解         震上坎下

[下一卦]

　　解：利西南，無所往，其來復吉。 有攸往，夙吉。

彖曰：解，險以動，動而免乎險，解。 解利西南，往得眾也。其來復吉，
      乃得中也。有攸往夙吉，往有功也。 天地解，而雷雨作，雷雨作，
      而百果草木皆甲坼，解之時義大矣哉！

象曰：雷雨作，解﹔君子以赦過宥罪。
      
　　初六：無咎。
　　象曰：剛柔之際，義無咎也。

　　九二：田獲三狐，得黃矢，貞吉。
　　象曰：九二貞吉，得中道也。

　　六三：負且乘，致寇至，貞吝。
　　象曰：負且乘，亦可丑也，自我致戎，又誰咎也。

　　九四：解而拇，朋至斯孚。
　　象曰：解而拇，未當位也。

　　六五：君子維有解，吉﹔有孚于小人。
　　象曰：君子有解，小人退也。

　　上六：公用射隼，于高墉之上，獲之，無不利。
　　象曰：公用射隼，以解悖也。

                     解卦終

40. Hsieh - Deliverance

The Sequence
Things cannot be permanently amid obstructions. Hence there follows the hexagram of Deliverance.
Deliverance means release from tension.

The Judgement
Deliverance. The southwest furthers. If there is no longer anything where one has to go, return brings good fortune.
If there is still something where one has to go, hastening brings good fortune.

The Image
Thunder and rain set in: The image of Deliverance.
Thus the superior man pardons mistake and forgives misdeeds.
[This is to be benevolent.]

The Lines
Six at the beginning
a) Without blame.
b) On the border between firm and yielding there should be no blame.

O Nine in the second place:
a) One kills three foxes in the field and receive a yellow arrow. Perseverance brings good fortune.
b) The good fortune of the perseverance of the nine in the second place is due to its attaining the middle way.

Six in the third place:
a) If a man carries a burden on his back and nonetheless rides in a carriage, he thereby encourages robbers to draw
near. Perseverance leads to humiliation.
b) "If a man carries a burden on his back and nonetheless rides in a carriage," he should really be ashamed of himself.
When I myself thus attract robbers, on whom shall I lay the blame?

Nine in the fourth place:
a) Deliver yourself from your great toe. Then the companion comes, and him you can trust.
b) "Deliver yourself from your great toe": for the place is not appropriate one.

O Six in the fifth place:
a) If only the superior man can deliver himself, it brings good fortune.
Thus he proves to inferior men that he is in earnest.
b) The superior man delivers himself, because inferior men then retreat.

Six at the top:
a) The prince shoots at a hawk on a high wall. He kills it. Everything serves to further.
b) "The prince shoots at a hawk": thereby he delivers himself from those who resist.

《易經》第四十一卦       損      山澤損         艮上兌下

[下一卦]

　　損：有孚，元吉，無咎，可貞，利有攸往？  曷之用，二簋可用享。

彖曰：損，損下益上，其道上行。損而有孚，元吉，無咎，可貞，利有攸
      往。 曷之用？ 二簋可用享﹔二簋應有時。損剛益柔有時，損益盈
      虛，與時偕行。

象曰：山下有澤，損﹔君子以懲忿窒欲。
      
　　初九：已事遄往，無咎，酌損之。
　　象曰：已事遄往，尚合志也。

　　九二：利貞，征凶，弗損益之。
　　象曰：九二利貞，中以為志也。

　　六三：三人行，則損一人﹔一人行，則得其友。
　　象曰：一人行，三則疑也。

　　六四：損其疾，使遄有喜，無咎。
　　象曰：損其疾，亦可喜也。

　　六五：或益之，十朋之龜弗克違，元吉。
　　象曰：六五元吉，自上佑也。

　　上九：弗損益之，無咎，貞吉，利有攸往，得臣無家。
　　象曰：弗損益之，大得志也。

                     損卦終

41. Sun - Decrease

The Sequence
Through release of tension something is sure to be lost. Hence there follows the hexagram of Decrease.

The Judgement
Decrease combined with sincerity brings about supreme good fortune, without blame. One may be presevering
in this. It furthers one to undertake something. How is this to be carried out?
One may use two small bowls for the sacrifice.

The Image
At the foot of the mountain, the lake: The image of Decrease. Thus the superior man contrils his anger
and restrain his instincts. [This is common advice.]

The Lines
Nine at the beginning
a) Going quickly when one's tasks are finished, is without blame.
But one must reflect on how much one may decrease others.
b) "Going quickly when one's tasks are finished": this is right because the mind of the one above accords
with one's own.

Nine in the second place:
a) Perseverance furthers. To undertake something brings misfortune.
Without decreasing oneself, one is able to bring increase to others.
b) That the nine in the second place furthers through perseverance is due to the fact that it has the correct
mean in its mind.

+ Six in the third place:
a) When three people journey together, their number decreases by one.
When one man journeys alone, he finds companion.
b) If a person should seek to journey as one of three, mistrust would arise.

Six in the fourth place:
a) If a man decreases his faults, it makes the other hasten to come and rejoice. No blame.
b) "If a man decreases his faults," it is indeed something that gives cause for joy.

O Six in the fifth place:
a) Someone does indeed increase himself. Ten pairs of tortoises cannot oppose it. Supreme good fortune.
b) The supreme good fortune of the six in the fifth place comes from its being blessed from above.

+ Nine at the top:
a) If one is increased without depriving others, there is no blame. Perseverance brings good fortune.
It furthers one to undertake something. One obtains servants but no longer has a separate home.
b) Without decreasing, he is increased; that is he attains his will in great measure.

《易經》第四十二卦       益      風雷益         巽上震下

[下一卦]

　　益：利有攸往，利涉大川。

彖曰：益，損上益下，民說無疆，自上下下，其道大光。利有攸往，中正
      有慶。 利涉大川，木道乃行。 益動而巽，日進無疆。 天施地生，
      其益無方。 凡益之道，與時偕行。

象曰：風雷，益﹔君子以見善則遷，有過則改。
      
　　初九：利用為大作，元吉，無咎。
　　象曰：元吉無咎，下不厚事也。

　　六二：或益之，十朋之龜弗克違，永貞吉。 王用享于帝，吉。
　　象曰：或益之，自外來也。

　　六三：益之用凶事，無咎。 有孚中行，告公用圭。
　　象曰：益用凶事，固有之也。

　　六四：中行，告公從。 利用為依遷國。
　　象曰：告公從，以益志也。

　　九五：有孚惠心，勿問元吉。 有孚惠我德。
　　象曰：有孚惠心，勿問之矣。 惠我德，大得志也。

　　上九：莫益之，或擊之，立心勿恆，凶。
　　象曰：莫益之，偏辭也。 或擊之，自外來也。

                     益卦終

42. I - Increase

The Sequence
If decrease goes on and on, it is certain to bring about increase. Hence there follows the hexagram of Increase.

The Judgement
Increase. It furthers one to undertake something. It furthers one to cross the great water.

The Image
Wind and thunder: the image of Increase.
Thus the superior man: if he sees good, he imitates it; if he has faults, he rid himself oof them.

The Lines
+ Nine at the beginning:
a) It furthers one to accomplish great deeds. Supreme good fortune. No blame.
b) "Supreme good fortune. No blame." Those below do not use it for their own convenience.

O Six in the second place:
a) Someone does indeed increase him; ten pairs of tortoises cannot oppose it.
Constant perseverance brings good fortune. The king presents him before God. Good fortune.
b) "Someone does indeed increase him." This comes from without.

Six in the third place:
a) One is enriched through unfortunate events. No blame, if you are sincere and walk in the middle,
and report with a seal to the prince.
b) "One is enriched through unfortunate events." This is something that certainly is one's due.

+ Six in the fourth place:
a) If you walk in the middle and report to the prince, he will follow.
It furthers one to be used in the removal of the capital.
b) "If you report to the prince, he will follow," because his purposes are thereby increased.

O Nine in the fifth place:
a) If in truth you have a kind heart, ask not. Supreme good fortune.
Truly, kindness will be recognised as your virtue.
b) "If in truth you have a kind heart, ask not." If kindness is recognised as your virtue, you have attained
your purpose completely.

Nine at the top:
a) He brings increase to no one. Indeed, someone even strikes him.
He does not keep his heart constantly steady, Misfortune.
b) "He brings increase to no one." This is a saying that pictures one-sidedness.
"Someone even strikes him." This comes from without.

《易經》第四十三卦     夬      澤天 夬        兌上乾下  

[下一卦]

　　夬：揚于王庭，孚號，有厲，告自邑，不利即戎，利有攸往。

彖曰：夬，決也，剛決柔也。健而說，決而和，揚于王庭，柔乘五剛也。
      孚號有厲，其危乃光也。 告自邑，不利即戎，所尚乃窮也。 利有
      攸往，剛長乃終也。

象曰：澤上于天，夬﹔君子以施祿及下，居德則忌。
      
　　初九：壯于前趾，往不勝為吝。
　　象曰：不勝而往，咎也。

　　九二：惕號，莫夜有戎，勿恤。
　　象曰：莫夜有戎，得中道也。

　　九三：壯于頄，有凶。 君子夬夬，獨行遇雨，若濡有慍，無咎。
　　象曰：君子夬夬，終無咎也。

　　九四：臀無膚，其行次且。 牽羊悔亡，聞言不信。
　　象曰：其行次且，位不當也。 聞言不信，聰不明也。

　　九五：莧陸夬夬，中行無咎。
　　象曰：中行無咎，中未光也。

　　上六：無號，終有凶。
　　象曰：無號之凶，終不可長也。

                    夬卦終

43. Kuai - Breakthrough (Resoluteness)

The Sequence
If increase goes on unceasingly, there is certain to be a break-through. Hence there follows the hexagram 
of Break-through. Break-through means resoluteness.

The Judgement
Break-through. One must resolutely make the matter known at the court of the king. It must be announced
truthfully. Danger. It is necessary to notify one's own city. It does not further to resort to arms.
It furthers one to undertake something.

The Image
The lake has risen up to the heaven: The image of Break-through.
Thus the superior man dispenses riches downward and refrains from resting on his virtue.
[Upward is bribe, downward is charity.]

The Lines
Nine at the beginning:
a) Mighty in the forward-striding toes. When one goes and is not equal to the task, one makes a mistake.
b) When one goes without being equal to the task, it is a mistake.

Nine in the second place:
a) A cry of alarm. Arms at evening and at night. Fear nothing.
b) Despite weapons, no fear -- because one has found the middle way.

Nine in the third place:
a) To be powerful in the cheekbones brings misfortune. The superior man is firmly resolved.
   He walks alone and is caught in the rain. He is bespattered, and people murmur against him. No blame.
b) "The superior man is resolutely resolved." Ultimately this is not a mistake.

Nine in the fourth place:
a) There is no skin on his thighs, and walking comes hard. If a man were to let himself be led like a sheep,
   remorse would disappear. But if these words are heard they will not be believed.
b) "Walking comes hard." The place is not the appropriate one.
   "If these words are heard they will not be believed." There is no clear comprehension.

O Nine in the fifth place:
a) In dealing with weeds, firm resolution is necessary. Walking in the middle remains free of blame.
b) "Walking in the middle remains free of blame." The middle is not yet in the light.

+ Six at the top:
a) No cry. In the end misfortune comes.
b) The misfortune of not crying out should in the end not be allowed to persist.

《易經》第四十四卦       姤       天風姤       乾上巽下  

[下一卦]

　　姤：女壯，勿用取女。

彖曰：姤，遇也，柔遇剛也。勿用取女，不可與長也。 天地相遇，品物
      咸章也。 剛遇中正，天下大行也。 姤之時義大矣哉！

象曰：天下有風，姤﹔后以施命誥四方。
      
　　初六：系于金柅，貞吉，有攸往，見凶，羸豕踟躅。
　　象曰：系于金柅，柔道牽也。

　　九二：包有魚，無咎，不利賓。
　　象曰：包有魚，義不及賓也。

　　九三：臀無膚，其行次且，厲，無大咎。
　　象曰：其行次且，行未牽也。

　　九四：包無魚，起凶。
　　象曰：無魚之凶，遠民也。

　　九五：以杞包瓜，含章，有隕自天。
　　象曰：九五含章，中正也。 有隕自天，志不舍命也。

　　上九：姤其角，吝，無咎。
　　象曰：姤其角，上窮吝也。

                     姤卦終

 44. Kou - Coming To Meet

The Sequence
Through resoluteness one is certain to encounter something. Hence there follows the hexagram of
Coming To Meet. Coming to meet means encountering.

The Judgement
Coming To Meet: The maiden is powerful. One should not marry such a maiden.

The Image
Under heaven, wind: The image of Coming To Meet.
Thus does the prince act when disseminating his commands and proclaiming them to the four quarters of heaven.

The Lines
+ Six in the beginning
a) It must be checked with a brake of bronze. Perseverance brings good fortune.
   If one lets it take its course, one experiences misfortune. Even a lean pig has it in him to rage around.
b) To check with a brake of bronze. This means that it is the way of the weak to be lead.

O Nine in the second place:
a) There is a fish in the tank. No blame. Does not further guests.
b) "There is a fish in the tank." It is a duty not to let it reach the guests.

Nine in the third place:
a) There is no skin on his thighs, and walking comes hard. If one is mindful of the danger,
   no great mistake is made.
b) "Walking comes hard." He still walks without being led.

Nine in the fourth place:
a) No fish in the tank. This leads to misfortune.
b) The misfortune inhering in the fact that there is no fish in the tank comes from his having kept aloof
   from the people.

O Nine in the fifth place:
a) A melon covered with willow leaves. Hidden lines. Thus it drops down to one from heaven.
b) The nine in the fifth place hides its lines, for it is in the middle and correct.
   "Then it drops down to one from heaven," because the will does not give up what has been ordained.

Nine at the top:
a) He comes to meet with his horns. Humiliation. No blame.
b) "He comes to meet with his horns." At the top it comes to an end, hence humiliation.


《易經》第四十五卦       萃      澤地萃         兌上坤下

[下一卦]

　　萃：亨。 王假有廟，利見大人，亨，利貞。 用大牲吉，利有攸往。

彖曰：萃，聚也﹔順以說，剛中而應，故聚也。王假有廟，致孝享也。利
      見大人亨，聚以正也。 用大牲吉，利有攸往，順天命也。 觀其所
      聚，而天地萬物之情可見矣。

象曰：澤上於地，萃﹔君子以除戎器，戒不虞。
      
　　初六：有孚不終，乃亂乃萃，若號一握為笑，勿恤，往無咎。
　　象曰：乃亂乃萃，其志亂也。

　　六二：引吉，無咎，孚乃利用囗1。
　　象曰：引吉無咎，中未變也。

　　六三：萃如，嗟如，無攸利，往無咎，小吝。
　　象曰：往無咎，上巽也。

　　九四：大吉，無咎。
　　象曰：大吉無咎，位不當也。

　　九五：萃有位，無咎。 匪孚，元永貞，悔亡。
　　象曰：萃有位，志未光也。

　　上六：齎咨涕咦，無咎。
　　象曰：齎咨涕咦，未安上也。

囗1 = □ + 瀹 - □

                     萃卦終

45. Ts'ui - Gathering Together [Massing]

The Sequence
When creatures meet one another, they mass together. Hence there follows the hexagram of Gathering Together.
Gathering together means massing.

The Judgement
Gathering Together. Success. The king approaches his temple. It furthers one to see the great man.
This brings success. Perseverance furthers. To bring great offerings creates good fortune.
It furthers one to undertake something.

The Image
Over the earth, the lake: The image of Gathering Together.
Thus the superior man renews his weapons in order to meet the unforeseen.

The Lines
Six at the beginning:
a) If you are sincere, but not to the end, there will sometimes be confusion, sometimes gathering together.
If you call out, then after one grasp of the land you can laugh again. Regret not. Going is without blame.
b) "Sometimes confusion, sometimes gathering together." The will is in confusion.

Six in the second place:
a) Letting oneself be drawn brings good fortune and remains blameless.
If one is sincere, it furthers one to bring even a small offering.
b) "Letting oneself be drawn brings good fortune and remains blameless." The middle is still unchanged.

Six in the third place:
a) Gathering together amid sighs. Nothing that would further. Going is without blame. Slight humiliation.
b) "Going is without blame." The Gentle is above.

O Nine in the fourth place:
a) Great good fortune. No blame.
b) "Great good fortune. No blame," for the place demands nothing.

O Nine in the fifth place:
a) If in gathering together one has position, this brings no blame.
If there are some who are not yet sincerely in the work, sublime and enduring perseverance is needed.
Then remorse disappears.
b) If in gathering together one has only position, the will does not yet shine forth sufficiently.

Six at the top:
a) Lamenting and sighing, floods of tears. No blame.
b) "Lamenting and sighing, floods of tears." He is not tranquil at the top.


《易經》第四十六卦       升      地風升         坤上巽下

[下一卦]

　　升：元亨，用見大人，勿恤，南征吉。

彖曰：柔以時升，巽而順，剛中而應，是以大亨。用見大人，勿恤﹔有慶
      也。 南征吉，志行也。

象曰：地中生木，升﹔君子以順德，積小以高大。
      
　　初六：允升，大吉。
　　象曰：允升大吉，上合志也。

　　九二：孚乃利用囗，無咎。
　　象曰：九二之孚，有喜也。

　　九三：升虛邑。
　　象曰：升虛邑，無所疑也。

　　六四：王用亨于岐山，吉無咎。
　　象曰：王用亨于岐山，順事也。

　　六五：貞吉，升階。
　　象曰：貞吉升階，大得志也。

　　上六：冥升，利于不息之貞。
　　象曰：冥升在上，消不富也。

囗  = □ + 瀹 - □

                     升卦終

46. Sheng - Pushing Upward

The Sequence
Massing toward the top is called pushing upward. Hence there follows the hexagram of Pushing Upward.

The Judgement
Pushing Upward has supreme success. One must see the great man. Fear not.
Departure toward the south brings good fortune.

The Image
Within the earth, wood grows: The image of Pushing Upward.
Thus the superior man of devoted character heaps up small things in order to achieve something high and great.
[This is self cultivation. Daily increasing merit, till one day gain full enlightenment.]

The Lines
+ Six at the beginning:
a) Pushing upward that meets with confidence brings great good fortune.
b) "Pushing upward that meets with confidence brings great good fortune": those above agree in purpose.

Nine at the second place:
a) If one is sincere, it furthers one to bring even a small offering.
b) The sincerity of the nine in the second place brings joy.

Nine in the third place:
a) One pushes upward into an empty city.
b) "One pushes upward into an empty city", there is no reason to hesitate.

Six in the fourth place:
a) The king offers him Mount Ch'i. Good fortune. No blame.
b) "The king offers him Mount Ch'i." This is the way of the devoted.

O Six in the fifth place:
a) Perseverance brings good fortune. One pushes upward by steps.
b) "Perseverance brings good fortune. One pushes upward by steps." One achieves one's will completely.

Six at the top:
a) Pushing upward in darkness. It furthers one to be unremittingly persevering.
b) "Pushing upward in darkness." At the top is decrease and not wealth.


《易經》第四十七卦       困      澤水困         兌上坎下

[下一卦]

　　困：亨，貞，大人吉，無咎，有言不信。

彖曰：困，剛掩也。 險以說，困而不失其所，亨﹔其唯君子乎？ 貞大人
      吉，以剛中也。 有言不信，尚口乃窮也。

象曰：澤無水，困﹔君子以致命遂志。
      
　　初六：臀困于株木，入于幽谷，三歲不見。
　　象曰：入于幽谷，幽不明也。

　　九二：困于酒食，朱紱方來，利用亨祀，征凶，無咎。
　　象曰：困于酒食，中有慶也。

　　六三：困于石，據于蒺藜，入于其宮，不見其妻，凶。
　　象曰：據于蒺藜，乘剛也。 入于其宮，不見其妻，不祥也。

　　九四：來徐徐，困于金車，吝，有終。
　　象曰：來徐徐，志在下也。 雖不當位，有與也。

　　九五：劓刖，困于赤紱，乃徐有說，利用祭祀。
　　象曰：劓刖，志未得也。乃徐有說，以中直也。利用祭祀，受福也。

　　上六：困于葛囗1，于囗2囗3，曰動悔。 有悔，征吉。
　　象曰：困于葛囗1，未當也。 動悔，有悔吉，行也。

囗1 = 上 "□" + 三個"品"字形的 "田"
囗2 = 左上 "自" 左下 "木" 右 "危" 
囗3 = 兀 + 危

                     困卦終

47. K'un - Oppression (Exhaustion)

The Sequence
If one pushes upward without stopping, he is sure to meet with oppression. Hence there follows the hexagram
of Oppression.

The Judgement
Oppression. Success. Perseverance.
The great man brings about good fortune. No blame. When one has something to say, it is not believed.
[The savior is not believed at the initial stage.]

The Image
There is no water in the lake: The image of Exhaustion.
Thus the superior man stakes his life on following his will.
[The Sage will continue even facing opposition from all sides.]

The Lines
Six at the beginning:
a) One sits oppressed under a bare tree and strays into a gloomy valley.
For three years one sees nothing.
b) "One strays into a gloomy valley." One is gloomy and not clear.

O Nine in the second place:
a) One is oppressed while at meat and drink. The man with the scarlet bands is just coming.
It furthers one to offer sacrifice. To set forth brings misfortune. No blame.
b) "Oppressed while at meat and drink." The middle brings blessing.

Six in the third place:
a) A man permits himself to be oppressed by stone, and leans on thorns and thistles.
He enters his house and does not see his wife. Misfortune.
b) "He leans on thorns and thistles": he rest on a hard line.
"He enters his house and does not see his wife": this bodes misfortune.

Nine in the fourth place:
a) He comes very quietly, oppressed in a golden carriage. Humiliation, but the end is reached.
b) "He comes very quietly": his will is directed downward. Though the place is not appropriate,
he nevertheless has companions.

O Nine in the fifth place:
a) His nose and feet are cut off. Oppression at the hands of the man with the purple knww bonds.
Joy comes softly. It furthers one to make offerings and liations.
b) Cutting off of the nose and feet means that he does not yet attain his will.
"Joy comes softly," because the line is straight and central.
"It furthers one to make offerings and libations." Thus one attains good fortune.

Six at the top:
a) He is oppressed by creeping vines. He moves uncertainly and says: "Movement brings remorse."
If one feels remorse over this, and make a start, good fortune comes.
b) "He is oppressed by creeping vines." That is, he is not yet suitable.
"Movement brings remorse." If there is remorse, this is an auspicious change.


《易經》第四十八卦       井      水風井         坎上巽下

[下一卦]

　　井：改邑不改井，無喪無得，往來井井。汔至，亦未噊井，羸其瓶，
        凶。

彖曰：巽乎水而上水，井﹔井養而不窮也。改邑不改井，乃以剛中也。汔
      至亦未噊井，未有功也。 羸其瓶，是以凶也。

象曰：木上有水，井﹔君子以勞民勸相。
      
　　初六：井泥不食，舊井無禽。
　　象曰：井泥不食，下也。 舊井無禽，時舍也。

　　九二：井谷射鮒，瓮敝漏。
　　象曰：井谷射鮒，無與也。

　　九三：井渫不食，為我民惻，可用汲，王明，并受其福。
　　象曰：井渫不食，行惻也。 求王明，受福也。

　　六四：井甃，無咎。
　　象曰：井甃無咎，修井也。

　　九五：井冽，寒泉食。
　　象曰：寒泉之食，中正也。

　　上六：井收勿幕，有孚無吉。
　　象曰：元吉在上，大成也。

                     井卦終

48. Cheng - The Well

The Sequence
He who is oppressed above is sure to turn downward. Hence there follows the hexagram of The Well.

The Judgement
The Well. The town may be changed, but the well cannot be changed. It neither decreases nor increases.
They come and go and drew from the well. If one gets down almost to the water and the rope does not go
all the way, or the jug breaks, it brings misfortune.

The Image
Water over wood: The image of the Well.
Thus the superior man encourages the people at their work and exhorts them to help one another.

The Lines
Six at the beginning:
a) One does not drink the mud of the well. No animals come to an old well.
b) "One does not drink the mud of the well": it is too far down.
"No animals come to an old well": time forsakes it.

Nine in the second place:
a) At the wellhole one shoots fishes. The jug is broken and leaks.
b) "At the wellhole one shoots fishes": he has no one to do it with him.

Nine in the third place:
a) The well is cleaned, but no one drinks from it. This is my heart's sorrow, for one might draw from it.
If the king were clear-minded, good fortune might be enjoyed in common.
b) "The well is cleaned, but no one drinks from it." This is the sorrow of the active people.
They beg that the king may be clear-minded, in order to attain good fortune.

Six in the fourth place:
a) The well is being lined. No blame.
b) "The well is being lined. No blame," because the well is being put in working order.

O Nine in the fifth place:
a) In the well there is a clear, cold spring from which one can drink.
b) Drinking from the clear, cold spring depends on its central and correct position.

Six at the top:
a) One draws from the well without hindrance. It is dependable. Supreme good fortune.
b) "Supreme good fortune." In the top place, this means great perfection.


《易經》第四十九卦       革      澤火革         兌上離下

[下一卦]

　　革：己日乃孚，元亨利貞，悔亡。

彖曰：革，水火相息，二女同居，其志不相得，曰革。己日乃孚﹔革而信
      也。 文明以說，大亨以正，革而當，其悔乃亡。天地革而四時成，
      湯武革命，順乎天而應乎人，革之時義大矣哉！

象曰：澤中有火，革﹔君子以治歷明時。
      
　　初九：鞏用黃牛之革。
　　象曰：鞏用黃牛，不可以有為也。

　　六二：己日乃革之，征吉，無咎。
　　象曰：己日革之，行有嘉也。

　　九三：征凶，貞厲，革言三就，有孚。
　　象曰：革言三就，又何之矣。

　　九四：悔亡，有孚改命，吉。
　　象曰：改命之吉，信志也。

　　九五：大人虎變，未占有孚。
　　象曰：大人虎變，其文炳也。

　　上六：君子豹變，小人革面，征凶，居貞吉。
　　象曰：君子豹變，其文蔚也。 小人革面，順以從君也。

                     革卦終

49. Ko - Revolution (Molting)

The Sequence
The setup of a well must necessarily be revolutionised in the course of time. Hence there follows
the hexagram of Revolution.

The Judgement
Revolution. On your own day you are believed. Supreme success, furthering through perseverance.
Remorse disappears.
[Some Chinese use this as pretext to bring down the authority.]

The Image
Fire in the lake: the image of Revolution.
Thus the superior man sets the calendar in order and makes the seasons clear.

The Lines
Nine at the beginning:
a) Wrapped in the hide of a yellow cow.
b) "Wrapped in the hide of a yellow cow." One should not act thus.

Six in the second place:
a) When one's own day comes, one may create revolution. Starting brings good fortune. No blame.
b) "When one's own day comes, one may create revolution." Action brings splendid success.
[How to tell when the day is yours?]

Nine in the third place:
a) Starting brings misfortune. Perseverance brings danger.
When talk of revolution has gone the rounds three times, one may commit himself, and men will believe him.
b) "When talk of revolution has gone the rounds three times, one may commit himself." If not, how far
are things to be allowed to go?

Nine in the fourth place:
a) Remorse disappears. Men believe him. Changing the form of government brings good fortune.
b) The good fortune in changing the form of government is due to the fact that one's conviction meets with belief.

O Nine in the fifth place:
a) The great man changes like a tiger. Even before he questions the oracle he is believed.
b) "The great man changes like a tiger": his marking is distinct.

Six at the top:
a) The superior man changes like a panther. The inferior man molts in the face. Starting brings misfortune.
To remain persevering brings good fortune.
b) "The superior man changes like a panther." His marking is more delicate.
"The inferior man molts in the face." He is devoted and obeys the prince.


《易經》第五十卦         鼎      火風鼎         離上巽下

[下一卦]

　　鼎：元吉，亨。

彖曰：鼎，象也。 以木巽火，亨飪也。 聖人亨以享上帝，而大亨以養聖
      賢。 巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。

象曰：木上有火，鼎﹔君子以正位凝命。
      
　　初六：鼎顛趾，利出否，得妾以其子，無咎。
　　象曰：鼎顛趾，未悖也。 利出否，以從貴也。

　　九二：鼎有實，我仇有疾，不我能即，吉。
　　象曰：鼎有實，慎所之也。 我仇有疾，終無尤也。

　　九三：鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。
　　象曰：鼎耳革，失其義也。

　　九四：鼎折足，覆公囗，其形渥，凶。
　　象曰：覆公囗，信如何也。

　　六五：鼎黃耳金鉉，利貞。
　　象曰：鼎黃耳，中以為實也。

　　上九：鼎玉鉉，大吉，無不利。
　　象曰：玉鉉在上，剛柔節也。

囗  = □ + 束  

                     鼎卦終

50. T'ing - The Caldron

The Sequence
Nothing transforms things so much as the ting. Hence there follows the hexagram of The Caldron.

The Judgement
The Caldron. Supreme good fortune. Success.

The Image
Fire over wood: The image of Caldron.
Thus the superior man consolidates his fate by making his position correct.

The Lines
Six at the beginning:
a) A ting with legs upturned. Furthers removal of stagnated stuff.
   One takes a concubine for the sake of her son. No blame.
b) "A ting with legs upturned." This is still not wrong,
   "Furthers removal of stagnated stuff," in order to be able to follow the man of worth.

Nine in the second place:
a) There is food in the ting. My comrades are envious, but they cannot harm me. Good fortune.
b) "There is food in the ting." Be cautious about where you go.
   "My comrades are envious." This brings no blame in the end.

Nine in the third place:
a) The handle of the ting is altered. One is impeded in his way of life.
   The fat of the pheasant is not eaten. Once rain falls, remorse is spent.
   Good fortune comes in the end.
b) "The handle of the ting is altered." He has missed the idea.

Nine in the fourth place:
a) The legs of the ting are broken. The prince's meal is spilled and his person is soiled. Misfortune.
b) "The prince's meal is spilled." How can one still trust him?

O Six in the fifth place:
a) The ting has yellow handles, golden carrying rings. Perseverance furthers.
b) The yellow handles of the ting are central, in order to receive what is real.

O Nine at the top:
a) The ting has rings of jade. Great good fortune. Nothing that would not act to further.
b) The jade rings in the highest place show the firm and the yielding complimenting each other properly.


《易經》第五十一卦         震        震為雷         震上震下  

[下一卦]

　　震：亨。 震來虩虩，笑言啞啞。 震驚百里，不喪匕鬯。

彖曰：震，亨。 震來虩虩，恐致福也。笑言啞啞，后有則也。 震驚百
      里，驚遠而懼邇也。 出可以守宗廟社稷，以為祭主也。

象曰：囗2雷，震﹔君子以恐懼修身。
      
　　初九：震來虩虩，后笑言啞啞，吉。
　　象曰：震來虩虩，恐致福也。 笑言啞啞，后有則也。

　　六二：震來厲，億喪貝，躋于九陵，勿逐，七日得。
　　象曰：震來厲，乘剛也。

　　六三：震蘇蘇，震行無眚。
　　象曰：震蘇蘇，位不當也。

　　九四：震遂泥。
　　象曰：震遂泥，未光也。

　　六五：震往來厲，億無喪，有事。
　　象曰：震往來厲，危行也。 其事在中，大無喪也。

　　上六：震索索，視矍矍，征凶。 震不于其躬，于其鄰，無咎。 婚媾
      有言。
　　象曰：震索索，未得中也。 雖凶無咎，畏鄰戒也。

囗2 = □ + 存  

                     震卦終

51. Chen - The Arousing (Shock, Thunder)

The Sequence
Among the custodians of the sacred vessels, the eldest son stands first. Hence there follows the
hexagram of the Arousing. The Arousing means movement.

The Judgement
Shock brings success. Shock comes --oh, oh! Laughing words-- ha, ha!
The shock terrifies for a hundred miles, and he does not let fall the sacrificial spoon and chalice.

The Image
Thunder repeated: the image of the shock.
Thus in fear and trembling the superior man sets his life in order and examines himself.
[Reflection upon self can be contemplation that is meditation.]

The Lines
O Nine at the beginning:
a) Shock comes--oh, oh! Then follow laughing words-- ha, ha! Good fortune.
b) "Shock comes--oh, oh!" Fear brings good fortune.
"Laughing words--ha, ha!" Afterward one has a rule.

Six in the second place:
a) Shock comes bringing danger. A hundred thousand times you lose your treasures and must climb up the nine hills.
Do not go in pursuit of them. After seven days you will get them back again.
b) "Shock comes bringing danger." It rests upon a firm line.

Six in the third place:
a) Shock comes and makes one distraught. If shock spurs to action one remains free of misfortune.
b) "Shock comes and makes one distraught." The place is not the appropriate one.

Nine in the fourth place:
a) Shock is mired
b) "Shock is mired." It is not yet brilliant enough.

Six in the fifth place:
a) Shock goes hither and thither. Danger. However, nothing at all is lost. Yet there are things to be done.
b) "Shock goes hither and thither. Danger." One walks in danger.
The "things to be done" are in the middle, hence nothing at all is lost.

Six at the top:
a) Shock brings ruin and terrified gazing around. Going ahead brings misfortune.
If it has not yet touched one's own body but has reached one's neighbour first, there is no blame.
One's comrades have something to talk about.
b) "Shock brings ruin." He has not attained the middle. Misfortune, but no blame.
One is warned by the fear for one's neighbour.


《易經》第五十二卦       艮      艮為山         艮上艮下

[下一卦]

　　艮：艮其背，不獲其身，行其庭，不見其人，無咎。

彖曰：艮，止也。 時止則止，時行則行，動靜不失其時，其道光明。 艮
      其止，止其所也。 上下敵應，不相與也。 是以不獲其身，行其庭
      不見其人，無咎也。

象曰：兼山，艮﹔君子以思不出其位。
      
　　初六：艮其趾，無咎，利永貞。
　　象曰：艮其趾，未失正也。

　　六二：艮其腓，不拯其隨，其心不快。
　　象曰：不拯其隨，未退聽也。

　　九三：艮其限，列其夤，厲薰心。
　　象曰：艮其限，危薰心也。

　　六四：艮其身，無咎。
　　象曰：艮其身，止諸躬也。

　　六五：艮其輔，言有序，悔亡。
　　象曰：艮其輔，以中正也。

　　上九：敦艮，吉。
　　象曰：敦艮之吉，以厚終也。

                     艮卦終

52. Ken - Keeping Still, Mountain

The Sequence
Things cannot move continuously, one must make them stop. Hence there follows the hexagram of
Keeping Still. Keeping Still means stopping.

The Judgement
Keeping Still. Keeping his back still so that he no longer feels his body.
He goes into his courtyard and he does not see his people. No blame.

The Image
Mountains standing close together: The image of Keeping Still.
Thus the superior man does not permits his thoughts to go beyond his situation.
[Keeping still in meditation is to maintain a neutral thinking or mind.]

The Lines
Six at the beginning:
a) Keeping his toes still. No blame. Continued perseverance furthers.
b) "Keeping his toes still": what is right is not yet lost.

Six in the second place:
a) Keeping his calves still. He cannot rescue him whom he follows. His heart is not glad.
b) "He cannot rescue him whom he follows," because this one does not turn toward him to listen to him.

Nine in the third place:
a) Keeping his hips still. Making his sacrum stiff. Dangerous. The heart suffocates.
b) "Keeping his hips still." There is danger that the heart may suffocate.

Six in the fourth place:
a) Keeping his trunk still. No blame.
b) "Keeping his trunk still." He stops within his own body.

Six in the fifth place:
a) Keeping his jaws still. The words have order. Remorse disappears.
b) "Keeping his jaws still," as a result of central and correct behavior.

O Nine at the top:
a) Noblehearted keeping still. Good fortune.
b) The good fortune of nonlehearted keeping still comes from the fact that there is an ample end.


《易經》第五十三卦       漸      風山漸         巽上艮下

[下一卦]

　　漸：女歸吉，利貞。

彖曰：漸之進也，女歸吉也。 進得位，往有功也。進以正，可以正邦也。
      其位剛，得中也。 止而巽，動不窮也。

象曰：山上有木，漸﹔君子以居賢德，善俗。
      
　　初六：鴻漸于干，小子厲，有言，無咎。
　　象曰：小子之厲，義無咎也。

　　六二：鴻漸于磐，飲食衎衎，吉。
　　象曰：飲食衎衎，不素飽也。

　　九三：鴻漸于陸，夫征不復，婦孕不育，凶﹔利御寇。
　　象曰：夫征不復，離群丑也。 婦孕不育，失其道也。利用御寇，順
      相保也。

　　六四：鴻漸于木，或得其桷，無咎。
　　象曰：或得其桷，順以巽也。

　　九五：鴻漸于陵，婦三歲不孕，終莫之勝，吉。
　　象曰：終莫之勝，吉﹔得所愿也。

　　上九：鴻漸于逵，其羽可用為儀，吉。
　　象曰：其羽可用為儀，吉﹔不可亂也。

                     漸卦終

53. Chien - Development (Gradual Progress)

The Sequence
Things cannot stop forever, hence there follows the hexagram of Development. Development means to progress.

The Judgement
Development. The maiden is given in marriage. Good fortune. Perseverance furthers.

The Image
On the mountain, a tree: The image of Development.
Thus the superior man abides in dignity and virtue, in order to improve the mores.
[Indulging in self cultivation, in order to influence the world.]

The Lines
Six at the beginning:
a) The wild goose gradually draws near the slope. The young son is in danger. There is talk. No blame.
b) The danger besetting the little son implies no blame.

O Six in the second place:
a) The wild goose gradually draws near the cliff. Eating and drinking in peace and concord. Good fortune.
b) "Eating and drinking in peace and concord": he does not merely eat his fill.

Nine in the third place:
a) The wild goose gradually draws near the plateau. The man goes forth and does not return.
The woman carries a child but does not bring it forth. Misfortune. It furthers one to fight off robbers.
b) "The msn goes forth and does not return." He leaves the group of his companions.
"The woman carries a child but does not bring it forth." She has lost the right way.
"It furthers one to fight off robbers." Devotion and mutual protection.

Six in the fourth place:
a) The wild goose gradually draws near the tree. Perhaps it will find a flat branch. No blame.
b) "Perhaps it will find a flat branch." It is devoted and gentle.

O Nine in the fifth place:
a) The wild goose gradually draws near the summit. For three years the woman has no child.
In the end nothing can hinder her. Good fortune.
b) In the end nothing can hinder good fortune. One attains one's wish.

Nine at the top:
a) The wild goose gradually draws near the cloud heights. Its feathers can be used for the sacred dance. Good fortune.
b) "Its feathers can be used for the sacred dance. Good fortune." He is not to be disconcerted.


《易經》第五十四卦       歸妹        雷澤歸妹       震上兌下  

[下一卦]  
　　歸妹：征凶，無攸利。

彖曰：歸妹，天地之大義也。天地不交，而萬物不興，歸妹人之終始也。
      說以動，所歸妹也。 征凶，位不當也。 無攸利，柔乘剛也。

象曰：澤上有雷，歸妹﹔君子以永終知敝。
      
　　初九：歸妹以娣，跛能履，征吉。
　　象曰：歸妹以娣，以恆也。 跛能履吉，相承也。

　　九二：眇能視，利幽人之貞。
　　象曰：利幽人之貞，未變常也。

　　六三：歸妹以須，反歸以娣。
　　象曰：歸妹以須，未當也。

　　九四：歸妹愆期，遲歸有時。
　　象曰：愆期之志，有待而行也。

　　六五：帝乙歸妹，其君之袂，不如其娣之袂良，月几望，吉。
　　象曰：帝乙歸妹，不如其娣之袂良也。 其位在中，以貴行也。

　　上六：女承筐無實，士哇羊無血，無攸利。
　　象曰：上六無實，承虛筐也。

                     歸妹卦終

54. Kuei Mei - The Marrying Maiden

The Sequence
Through progress one is sure to reach the place where one belongs. Hence there follows the hexagram
of The Marrying Maiden.

The Judgement
The Marrying Maiden. Undertaking bring misfortune. Nothing that would further.

The Image
Thunder over the lake: The image of The Marrying Maiden.
Thus the superior man understands the transitory in the light of the eternity of the end.
[The Chinese name is returning maiden. This refers to us returning to our source. This is the end, but you
can start a new beginning all over again. Virgin girls are used in Bible, refering to the Mark or our
spiritual souls at the Mark on our forehead.]

The Lines
Nine at the beginning:
a) The marrying maiden as a concubine. A lame man who is able to tread undertakings bring good fortune.
b) "The marrying maiden as a concubine," because that gives duration.
"A lame man who is able to tread. Good fortune," because they receive each other.

Nine in the second place:
a) A one-eyed man who is able to see. The perseverance of a solitary man furthers.
b) "The perseverance of a solitary man furthers." The permanent law is not changed.

+ Six in the third place:
a) The marrying maiden as a slave. She marries as a concubine.
b) "The marrying maiden as a slave": she is not yet in the appropriate place.

Nine in the fourth place:
a) The marrying maiden draws out the alloted time. A late marriage comes in due course.
b) The state of mind that leads to drawing out of the alloted time indicates a desire to wait for something before going.

O Six in the fifth place:
a) The sovereign I gave his daughter in marriage. The embroidered garments of the princess were not as gorgeous
as those of the servingmaid. The moon that is nearly full bring good fortune.
b) "The sovereign I gave his daughter in marriage. Her embroidered garments were not as gorgeous as those of the
servingmaid." The place is in the middle, hence action has value.

+ Six at the top:
a) The woman holds the basket, but there are no fruits in it.
The man stabs the sheep, but no blood flows. Nothing that acts to further.
b) The reason why the six at the top has no fruits is because it holds an empty basket.


《易經》第五十五卦       丰      雷火丰         震上離下

[下一卦]

　　丰：亨，王假之，勿憂，宜日中。

彖曰：丰，大也。 明以動，故丰。王假之，尚大也。 勿憂宜日中，宜照
      天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況人於人
      乎？況於鬼神乎？

象曰：雷電皆至，丰﹔君子以折獄致刑。
      
　　初九：遇其配主，雖旬無咎，往有尚。
　　象曰：雖旬無咎，過旬災也。

　　六二：丰其囗1，日中見斗，往得疑疾，有孚發若，吉。
　　象曰：有孚發若，信以發志也。

　　九三：丰其沛，日中見昧，折其右肱，無咎。
　　象曰：丰其沛，不可大事也。 折其右肱，終不可用也。

　　九四：丰其囗1，日中見斗，遇其夷主，吉。
　　象曰：丰其囗1，位不當也。 日中見斗，幽不明也。 遇其夷主，吉﹔
      行也。

　　六五：來章，有慶譽，吉。
　　象曰：六五之吉，有慶也。

　　上六：丰其屋，囗1其家，窺其戶，囗2其無人，三歲不見，凶。
　　象曰：丰其屋，天際翔也。 窺其戶，囗2其無人，自藏也。

囗1 = 上"□" 下"部"
囗2 = 外"門" 內"臭"  "闃"的誤筆?

                     丰卦終

55. Feng - Abundance (Fullness)

The Sequence
That which attains a place in which it is at home is sure to become great. Hence there follows the
hexagram of Abundance. Abundance means greatness.

The Judgement
Abundance has success. The king attains abundance. Be not sad. Be like the sun at midday.

The Image
Both thunder and lightning come: The image of Abundance.
Thus the superior man decides lawsuits and carries out punishments.
[Superior man makes comments, Nature takes its course.]

The Lines
Nine at the beginning:
a) When a man meets his destined ruler, they can be together ten days, and it is not a mistake.
Going meets with recognition.
b) "They can be together ten days, and it is not a mistake." More than ten days is harmful.

Six in the second place:
a) The curtain is of such fullness that the polestars can be seen at noon.
Through going one meets with mistrust and hate. If one rouses him through truth, good fortune comes.
b) "If one rouses him through truth" -- that is, one must rouse his will through trustworthiness.

Nine in the third place:
a) The underbrush is of such abundance that the small stars can be seen at noon.
He breaks his right arm. No blame.
b) "The underbrush is of such abundance" that one can carry out no great transactions.
"He breaks his right arm": in the end, one must not try to do anything.

Nine in the fourth place:
a) The curtain is of such fullness that the polestars can be seen at noon.
He meets his ruler, who is of like kind. Good fortune.
b) "The curtain is of such fullness": the place is not the appropriate one.
"The polestars can be seen at noon." He is dark and not light-giving.
"He meets his ruler, who is of like kind. Good fortune." This means action.

O Six in the fifth place:
a) Lines are coming, blessing and fame draw near. Good fortune.
b) The good fortune of the six in the fifth place comes from the fact that it bestows blessing.

Six at the top:
a) His house is in a state of abundance. He screens off his family. He peers through the gate
and no longer perceives anyone. For three years he sees nothing. Misfortune.
b) "His house is in a state of abundance." He flutters about at the border of heaven.
"He peers through the gate and no longer perceives anyone." He screens himself off.


《易經》第五十六卦       旅      火山旅         離上艮下

[下一卦]

　　旅：小亨，旅貞吉。

彖曰：旅，小亨，柔得中乎外，而順乎剛，止而麗乎明，是以小亨，旅貞
      吉也。 旅之時義大矣哉！

象曰：山上有火，旅﹔君子以明慎用刑，而不留獄。
      
　　初六：旅瑣瑣，斯其所取災。
　　象曰：旅瑣瑣，志窮災也。

　　六二：旅即次，懷其資，得童仆貞。
　　象曰：得童仆貞，終無尤也。

　　九三：旅焚其次，喪其童仆，貞厲。
　　象曰：旅焚其次，亦以傷矣。 以旅與下，其義喪也。

　　九四：旅于處，得其資斧，我心不快。
　　象曰：旅于處，未得位也。 得其資斧，心未快也。

　　六五：射雉一矢亡，終以譽命。
　　象曰：終以譽命，上逮也。

　　上九：鳥焚其巢，旅人先笑后號啕。 喪牛于易，凶。
　　象曰：以旅在上，其義焚也。 喪牛于易，終莫之聞也。

                     旅卦終

56. Lu - The Wanderer

The Sequence
Whatever greatness may exhaust itself upon, this much is certain: it loses its home. Hence there follows 
the hexagram of The Wanderer.

The Judgement
The Wanderer. Success through smallness. Perseverance brings good fortune to the wanderer.

The Image
Fire on the mountain: The image of The Wanderer.
Thus the superior man is clear-minded and cautious in imposing penalties, and protracts no lawsuits.

The Lines
Six at the beginning:
a) If the wanderer busies himself with trivial things, he draws down misfortune upon himself.
b) "If the wanderer busies himself with trivial things": thereby his will is spent, and this is a misfortune.

Six in the second place:
a) The wanderer comes to an inn. He has his property with him. He wins the steadfastness of a young servant.
b) "He wins the steadfastness of a young servant." This is not a mistake in the end.

Nine in the third place:
a) The wanderer's inn burns down. He loses the steadfastness of his young servant. Danger.
b) "The wanderer's inn burns down." This is a loss for him personally.
   If he deals like a stranger with his subordinate, it is only right that he should lose him.

Nine in the fourth place:
a) The wanderer rests in a shelter. He obtains his property and an ax. My heart is not glad.
b) "The wanderer rests in a shelter." He has not yet obtained his place.
   "He obtains his property and an ax." But he is not yet glad at heart.

O Six in the fifth place:
a) He shoots a pheasant. It drops with the first arrow. In the end this brings both praise and office.
b) In the end he rises through praise and office.

Nine at the top:
a) The bird's nest burns up. The wanderer laughs at first, then must needs lament and weep.
   Through carelessness he loses his cow. Misfortune.
b) Being at the top as a wanderer rightly leads to being burnt up.
   "Through carelessness he loses his cow." In the end he hears nothing.


《易經》第五十七卦       巽      巽為風         巽上巽下

[下一卦]

　　巽：小亨，利攸往，利見大人。

彖曰：重巽以申命，剛巽乎中正而志行。柔皆順乎剛，是以小亨，利有攸
      往，利見大人。

象曰：隨風，巽﹔君子以申命行事。
      
　　初六：進退，利武人之貞。
　　象曰：進退，志疑也。 利武人之貞，志治也。

　　九二：巽在牀下，用史巫紛若，吉無咎。
　　象曰：紛若之吉，得中也。

　　九三：頻巽，吝。
　　象曰：頻巽之吝，志窮也。

　　六四：悔亡，田獲三品。
　　象曰：田獲三品，有功也。

　　九五：貞吉悔亡，無不利。 無初有終，先庚三日，后庚三日，吉。
　　象曰：九五之吉，位正中也。

　　上九：巽在牀下，喪其資斧，貞凶。
　　象曰：巽在牀下，上窮也。 喪其資斧，正乎凶也。

                     巽卦終

57. Sun - The Gentle (The Penetrating, Wind)

The Sequence

The wanderer has nothing that might receive him; hence there follows the hexagram of The Gentle, 
The Penetrating. The Gentle means going into.

The Judgement
The Gentle. Success through what is small.
It furthers one to have somewhere to go. It furthers one to see the great man.

The Image
Winds following one upon the other: The image of The Gently Penetrating.
Thus the superior man spreads his commands abroad and carries out his undertaking.
[Preaching the TRUTH is to near and far. This is his duty.]

The Lines
+ Six at the beginning:
a) In advancing and in retreat, the perseverance of a warrior furthers.
b) "In advancing and in retreat": the will wavers.
   "The perseverance of a warrior furthers." The will is controlled.

Nine in the second place:
a) Penetration under the bed. Priests and magicians are used in great number. Good fortune. No blame.
b) The good fortune of the great number is due to the fact that one has attained the middle.

Nine in the third place:
a) Repeated penetration. Humiliation.
b) The humiliation of repeated penetration comes from the fact that the will exhausts itself.

+ Six in the fourth place:
a) Remorse vanishes. During the hunt three kinds of games are caught.
b) "During the hunt three kinds of game are caught." This is meritorious.

O Nine in the fifth place:
a) Perseverance brings good fortune. Remorse vanishes. Nothing that does not further.
   No beginning, but an end. Before the change, three days. After the change, three days. Good fortune.
b) The good fortune of the nine in the fifth place inheres in the fact that the place is correct and central.

Nine at the top:
a) Penetration under the bed. He loses his property and an ax. Perseverance brings misfortune.
b) "Penetration under the bed." At the top, the end has come.
   "He loses his property and an ax." Is this right? It brings misfortune.


《易經》第五十八卦       兌      兌為澤         兌上兌下

[下一卦]

　　兌：亨，利貞。

彖曰：兌，說也。 剛中而柔外，說以利貞，是以順乎天，而應乎人。 說
      以先民，民忘其勞﹔說以犯難，民忘其死﹔說之大，民勸矣哉！

象曰：麗澤，兌﹔君子以朋友講習。
      
　　初九：和兌，吉。
　　象曰：和兌之吉，行未疑也。

　　九二：孚兌，吉，悔亡。
　　象曰：孚兌之吉，信志也。

　　六三：來兌，凶。
　　象曰：來兌之凶，位不當也。

　　九四：商兌，未寧，介疾有喜。
　　象曰：九四之喜，有慶也。

　　九五：孚于剝，有厲。
　　象曰：孚于剝，位正當也。

　　上六：引兌。
　　象曰：上六引兌，未光也。

                     兌卦終

58. Tui - The Joyous, Lake

The Sequence
When one has penetrated something, one rejoices. Hence there follows the hexagram of The Joyous.
The Joyous means to rejoice.

The Judgement
The Joyous. Success. Perseverance is favourable.

The Image
Lakes resting one on the other: The image of The Joyous.
Thus the superior man joins with his friends for discussion and practice.

The Lines
Nine at the beginning"
a) Contented joyousness. Good fortune.
b) The good fortune of contented joyousness lies in the fact that one's way has not yet become doubtful.

O Nine in the second place:
a) Sincere joyousness. Good fortune. Remorse disappears.
b) The good fortune of sincere joyousness consists in having faith in one's own will.

+ Six in the third place:
a) Coming joyousness. Misfortune.
b) The misfortune of coming joyousness lies in the fact that its place is not the proper one.

Nine in the fourth place:
a) Joyousness that is weighed is not at peace. After ridding himself of mistakes a man has joy.
b) The joy of the nine in the fourth place brings blessing.

O Nine in the fifth place:
a) Sincerity toward disintegrating influences is dangerous.
b) "Sincerity toward disintegrating influences", the place is correct and appropriate.

+ Six at the top:
a) Seductive joyousness.
b) The reason why the six at the top seduces to pleasure is that it is not bright.


《易經》第五十九卦       渙      風水渙         巽上坎下

[下一卦]

　　渙：亨。 王假有廟，利涉大川，利貞。

彖曰：渙，亨。 剛來而不窮，柔得位乎外而上同。 王假有廟，王乃在中
      也。 利涉大川，乘木有功也。

象曰：風行水上，渙﹔先王以享于帝立廟。
      
　　初六：用拯馬壯，吉。
　　象曰：初六之吉，順也。

　　九二：渙奔其機，悔亡。
　　象曰：渙奔其機，得愿也。

　　六三：渙其躬，無悔。
　　象曰：渙其躬，志在外也。

　　六四：渙其群，元吉。 渙有丘，匪夷所思。
　　象曰：渙其群，元吉﹔光大也。

　　九五：渙汗其大號，渙王居，無咎。
　　象曰：王居無咎，正位也。

　　上九：渙其血，去逖出，無咎。
　　象曰：渙其血，遠害也。

                     渙卦終

59. Huan - Dispersion (Dissolution)

The Sequence
After joy comes dispersal. Hence there follows the hexagram of Dispersion. Dispersion means scattering.

The Judgement
Dispersion. Success. The king approaches his temple. It furthers one to cross the great river.
Perseverance furthers.

The Image
The wind drives over the water: The image of Dispersion.
Thus the kings of old sacrificed to the Lord and built temples.
[This is the Chinese culture when they have not learn the TRUTH. This has to be dispensed after the TRUTH
is known by my preaching.]

The Lines
Six at the beginning:
a) He brings help with the strength of a horse. Good fortune.
b) The good fortune of the six at the beginning is based on its devotion.

+ Nine in the second place:
a) At the dissolution he hurries to that which supports him. Remorse disappears.
b) "At the dissolution, he hurries to that which supports him" and thus attains what he wishes.

Six in the third place:
a) He dissolves his self. No remorse.
b) "He dissolves his self." His will is directed outward.

+ Six in the fourth place:
a) He dissolves his bond with his group. Supreme good fortune.
Dispersion leads in turn to accumulation. This is something that ordinary men do not think of.
b) "He dissolves his bond with his group. Supreme good fortune." His light is great.
[This is like renouncing the world of the monks or priests. This leads to faster enlightenment.]

O Nine in the fifth place:
a) His loud cries are as dissolving as sweat. Dissolution! A king abides without blame.
b) "A king abides without blame." He is in his proper place.

Nine at the top:
a) He dissolves his blood. Departing, keeping at a distance, going out, is without blame.
b) "He dissolves his blood." Thus he keeps at a distance from injury.


《易經》第六十卦         節      水澤節         坎上兌下

[下一卦]

　　節：亨。 苦節不可貞。

彖曰：節，亨，剛柔分，而剛得中。苦節不可貞，其道窮也。說以行險，
      當位以節，中正以通。 天地節而四時成，節以制度，不傷財，不
      害民。

象曰：澤上有水，節﹔君子以制數度，議德行。
      
　　初九：不出戶庭，無咎。
　　象曰：不出戶庭，知通塞也。

　　九二：不出門庭，凶。
　　象曰：不出門庭，失時極也。

　　六三：不節若，則嗟若，無咎。
　　象曰：不節之嗟，又誰咎也。

　　六四：安節，亨。
　　象曰：安節之亨，承上道也。

　　九五：甘節，吉﹔往有尚。
　　象曰：甘節之吉，居位中也。

　　上六：苦節，貞凶，悔亡。
　　象曰：苦節貞凶，其道窮也。

                     節卦終

60. Chieh - Limitation

The Sequence
Things cannot be forever separate. Hence there follows the hexagram of Limitation.

The Judgement
Limitation. Success. Galling limitation must not be persevered in.

The Image
Water over lake: the image of Limitation.
Thus the superior man creates number and measure, and examines the nature of virtue and correct conduct.
[These were done by old sages, whom might have created this I-Ching.]

The Lines
Nine at the beginning:
a) Not going out of the door and the courtyard is without blame.
b) "Not going out of the door and the courtyard" is a sign that one knows what is open and what is closed.

Nine in the second place:
a) Not going out of the gate and the courtyard bring misfortune.
b) "Not going out of the gate and the courtyard brings misfortune," because one misses the crucial moment.

Six in the third place:
a) He who knows no limitation will have cause to lament. No blame.
b) Lament over neglect of limitation -- who is to blame for this ?

Six in the fourth place:
a) Contented limitation. Success.
b) The success of contented limitation comes from accepting the way of the one above.
O Nine in the fifth place:
a) Sweet limitation brings good fortune. Going brings esteem.
b) The good fortune of sweet limitation comes from remaining central in one's own place.
[To keep the mind neutral at all times. This is the Middle Way.]

Six at the top:
a) Galling limitation. Perseverance brings misfortune. Remorse disappears.
b) "Galling limitation. Perseverance brings misfortune." Its way comes to an end.


《易經》第六十一卦       中孚        風澤中孚       巽上兌下  

[下一卦]

　　中孚：豚魚吉，利涉大川，利貞。

彖曰：中孚，柔在內而剛得中。 說而巽，孚，乃化邦也。 豚魚吉，信及
      豚魚也。 利涉大川，乘木舟虛也。 中孚以利貞，乃應乎天也。

象曰：澤上有風，中孚﹔君子以議獄緩死。
      
　　初九：虞吉，有他不燕。
　　象曰：初九虞吉，志未變也。

　　九二：鳴鶴在陰，其子和之，我有好爵，吾與爾靡之。
　　象曰：其子和之，中心愿也。

　　六三：得敵，或鼓或罷，或泣或歌。
　　象曰：可鼓或罷，位不當也。

　　六四：月几望，馬匹亡，無咎。
　　象曰：馬匹亡，絕類上也。

　　九五：有孚攣如，無咎。
　　象曰：有孚攣如，位正當也。

　　上九：翰音登于天，貞凶。
　　象曰：翰音登于天，何可長也。

                     中孚卦終

61. Chung Fu - Inner Truth

The Sequence
Through being limited, things are made dependable. Hence there follows the hexagram of Inner Truth.

The Judgement
Inner Truth. Pigs and fishes. Good fortune. It furthers one to cross the great water. Perseverance furthers.

Commentary on the Decision
Inner Truth. The yielding are within, yet the strong hold the middle. Joyous and gentle: thereby truly
the country is transformed.
"Pigs and fishes. Good fortune." The power of trust extends even to pigs and fishes.
"it furthers one to cross the great water." One makes use of the hollow of a wooden boat. Inner truth, and
perseverance to further one: thus man is in accord with heaven.
[The gap of the hexagram represents the Mark on our forehead. This is the Inner Truth. It is VOID. It is the
acu point at our nose bridge, Suan Kuan. Making use of IT by meditation or nasal gaze, we can achieve wonders. You are
in accord with heaven when you gaze at IT.]

The Image
Wind over lake: the image of Inner Truth.
Thus the superior man discusses criminal cases in order to delay executions.

The Lines
Nine at the beginning:
a) Being prepared brings good fortune. If there are secret designs, it is disquieting.
b) The preparedness of the nine at the beginning brings good fortune: the will has not yet changed.

Nine in the second place:
a) A crane calling in the shade. Its youngs answer it. I have a good goblet. I will share it with you.
b) "Its youngs answer it": this is the affection of the inmost heart.

+ Six in the third place:
a) He finds a comrade. Now he beats the drum, now he stops. Now he sobs, now he sings.
b) "Now he beats the drum, now he stops." The place is not appropriate.

+ Six in the fourth place:
a) The moon nearly at the full. The team horse goes astray. No blame.
b) "The team horse goes astray." It separates from its kind and turns upward.

O Nine in the fifth place:
a) He possesses truth, which links together. No blame.
b) "He possess truth, which links together." The place is correct and appropriate.

Nine at the top:
a) Cockcrow penetrating to heaven. Perseverance brings misfortune.
b) "Cockcrow penetrating to heaven." How could such a one last long ?


《易經》第六十二卦       小過        雷山小過       震上艮下  

[下一卦]

　　小過：亨，利貞，可小事，不可大事。飛鳥遺之音，不宜上宜下，大
      吉。

彖曰：小過，小者過而亨也。 過以利貞，與時行也。 柔得中，是以小事
      吉也。 剛失位而不中，是以不可大事也。 有飛鳥之象焉，有飛鳥
      遺之音，不宜上宜下，大吉﹔上逆而下順也。

象曰：山上有雷，小過﹔君子以行過乎恭，喪過乎哀，用過乎儉。
      
　　初六：飛鳥以凶。
　　象曰：飛鳥以凶，不可如何也。

　　六二：過其祖，遇其妣﹔不及其君，遇其臣﹔無咎。
　　象曰：不及其君，臣不可過也。

　　九三：弗過防之，從或戕之，凶。
　　象曰：從或戕之，凶如何也。

　　九四：無咎，弗過遇之。 往厲必戒，勿用永貞。
　　象曰：弗過遇之，位不當也。 往厲必戒，終不可長也。

　　六五：密云不雨，自我西郊，公弋取彼在穴。
　　象曰：密云不雨，已上也。

　　上六：弗遇過之，飛鳥離之，凶，是謂災眚。
　　象曰：弗遇過之，已亢也。

                     小過卦終

62. Hsiao Kuo - Preponderance of the Small

The Sequence
When one has the trust of creatures, one sets them in motion; hence there follows the hexagram of
Preponderance Of The Small.

The Judgement
Preponderance of the Small. Success. Perseverance furthers. Small things may be done; great things
should not be done. The flying bird brings the message: It is not well to strive upward. It is well
to remain below. Great good fortune.
[Remain unknown till you are enlightened. This is the message, but not for me. I have to preach so
the magic of the scriptures will come forth to transform the world. This is the duty of a Sage or Savior.]

The Image
Thunder on the mountain. The image of the Preponderance of the Small.
Thus in his conduct the superior man gives preponderance to reverance.
In bereavement he gives preponderance to grief.
In his expenditures he gives preponderance to thrift.

The Lines
Six at the beginning:
a) The bird meets with misfortune through flying.
b) "The bird meets with misfortune through flying." Here there is nothing to be done.

O Six in the second place:
a) She passes by her ancestor and meets her ancestress. He does not reach his prince and meets the official. No blame.
b) "He does not reach his prince." The official should not wish to surpass (the prince).

Nine in the third place:
a) If one is not extremely careful, somebody may come up from behind and strike him. Misfortune.
b) "Somebody may come up from behind and strike him." What a misfortune this is !

Nine in the fourth place:
a) No blame. He meets him without passing by. Going brings danger. One must be on guard.
Do not act. Be constantly persevering.
b) "He meets him without passing by." The place is not the appropriate one.

O Six in the fifth place:
a) Dense clouds, no rain from our western territory. The prince shoots and hits him who is in the cave.
b) "Dense clouds, no rain": he is already above.

Six at the top:
a) He passes him by, not meeting him. The flying bird leaves him. Misfortune. This means bad luck and injury.
b) "He passes him by, not meeting him." he is already arrogant.


《易經》第六十三卦       既濟        水火既濟       坎上離下  

[下一卦]

　　既濟：亨，小利貞，初吉終亂。

彖曰：既濟，亨，小者亨也。利貞，剛柔正而位當也。 初吉，柔得中也。
      終止則亂，其道窮也。

象曰：水在火上，既濟﹔君子以思患而預防之。
      
　　初九：曳其輪，濡其尾，無咎。
　　象曰：曳其輪， 義無咎也。

　　六二：婦喪其囗1，勿逐，七日得。
　　象曰：七日得，以中道也。

　　九三：高宗伐鬼方，三年克之，小人勿用。
　　象曰：三年克之，憊也。

　　六四：嚅有衣囗3，終日戒。
　　象曰：終日戒，有所疑也。

　　九五：東鄰殺牛，不如西鄰之囗4祭，實受其福。
　　象曰：東鄰殺牛，不如西鄰之時也﹔實受其福，吉大來也。

　　上六：濡其首，厲。
　　象曰：濡其首厲，何可久也。

囗1 = 上"髟" 下"弗"
囗3 = □ + 如
囗4 = □ + 瀹 -□

                     既濟卦終

63. Chi Chi - After Completion

The Sequence
He who stands above things brings them to completion. Hence there follows the hexagram of After Completion.

The Judgement
After Completion. Success in small matters. Perseverance furthers. At the beginning good fortune. At the end disorder.

The Image
Water over fire: the image of the condition in After Completion.
Thus the superior man takes thought of misfortune and arms himself against it in advance.

The Lines
Nine at the beginning:
a) He brakes his wheels. He gets his tail in the water. No blame.
b) "He brakes his wheels." According to the meaning, there is no blame in this.

O Six in the second place:
a) The woman loses the curtain of her carriage. Do not run after it; on the seventh day you will get it.
b) "On the seventh day you will get it," as a result of the middle way.

Nine in the third place:
a) The Illustrious Ancestor disciplines the Devil's Country. After three years he conquer it.
Inferior people must not be employed.
b) "After three years he conquer it." This is exhausting.

Six in the fourth place:
a) The finest clothes turn to rags. Be careful all day long.
b) "Be careful all day long." There is cause for doubt.

Nine in the fifth place:
a) The neighbour in the east who slaughters an ox does not attain as much real happiness as the neighbour in the west
with his small offering.
b) The eastern neighbour, who slaughters an ox, is not as much in harmony with the time as the western neighbour. The
latter attains true happiness: good fortune comes in great measure.

Six at the top:
a) He gets his head in the water. Danger.
b) "He gets his head in the water." How can one endure this for long ?


《易經》第六十四卦       未濟        火水未濟       離上坎下  

[第一卦]

　　未濟：亨，小狐汔濟，濡其尾，無攸利。

彖曰：未濟，亨﹔柔得中也。 小狐汔濟，未出中也。 濡其尾，無攸利﹔
      不續終也。 雖不當位，剛柔應也。

象曰：火在水上，未濟﹔君子以慎辨物居方。
      
　　初六：濡其尾，吝。
　　象曰：濡其尾，亦不知極也。

　　九二：曳其輪，貞吉。
　　象曰：九二貞吉，中以行正也。

　　六三：未濟，征凶，利涉大川。
　　象曰：未濟征凶，位不當也。

　　九四：貞吉，悔亡，震用伐鬼方，三年有賞于大國。
　　象曰：貞吉悔亡，志行也。

　　六五：貞吉，無悔，君子之光，有孚，吉。
　　象曰：君子之光，其暉吉也。

　　上九：有孚于飲酒，無咎，濡其首，有孚失是。
　　象曰：飲酒濡首，亦不知節也。

未濟卦終

64. Wei Chi - Before Completion

The Sequence
Things cannot exhaust themselves. Hence there follows, at the end, the hexagram of Before Completion.

The Judgement
Before Completion. Success. But if the little fox, after nearly completing the crossing, gets his tail in the water,
there is nothing that would further.

The Image
Fire over water: the image of the condition before transition.
Thus the superior man is careful in the differentiation of things, so that each finds its place.

The Lines
Six at the beginning:
a) He gets his tail in the water. Humiliating.
b) "He gets his tail in the water." For he cannot take the end into view.

Nine in the second place:
a) He brakes his wheels. Perseverance brings good fortune.
b) The nine in the second place has good fortune. If it is persevering. It is central and hence acts correctly.

Six in the third place:
a) Before completion, attack brings misfortune. It furthers one to cross the great water.
b) "Before completion, attack brings misfortune." The place is not the appropriate one.

Nine in the fourth place:
a) Perseverance brings good fortune. Remorse disappears. Shock, thus to discipline the Devil's Country.
For three years, great realms are rewarded.
b) "Perseverance brings good fortune. Remorse disappears." What is willed is done.

O Six in the fifth place:
a) Perseverance brings good fortune. No remorse. The light of the superior man is true. Good fortune.
b) "The light of the superior man is true." His light brings good fortune.

Nine at the top:
a) There is drinking of wine in genuine confidence. No blame. But if one wets his head, he loses it, in truth.
b) When one wets his head while drinking wine, it is because he knows no moderation.

THE END

Confucius must have gotten the idea of Doctrine of the Mean from I-Ching about the favourable in central or middle.
Hexagram 64, Before Completion, it is male over females, repeated three times. This is the male domination over the
female before the END. This is the will of Nature. This is why Confucianism or family unity is very important. The men
have to shoulder responsibility. So divorce is to be banned.